Exodus 24:9
Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel,
Then Moses went up
This phrase marks a significant moment in the narrative of Exodus, as Moses ascends Mount Sinai. The Hebrew root for "went up" is "עלה" (alah), which often signifies an ascent to a place of divine encounter. This ascent is not merely physical but also spiritual, symbolizing Moses' approach to the presence of God. Historically, Mount Sinai is considered a sacred place where God reveals His covenant to Israel, and Moses' ascent is a precursor to receiving divine instruction.

with Aaron, Nadab, and Abihu
These names are significant as they represent the leadership of Israel. Aaron, Moses' brother, is the high priest, while Nadab and Abihu are his sons, who also serve as priests. Their inclusion in this ascent indicates the importance of priestly mediation between God and His people. The presence of these leaders underscores the communal aspect of the covenant, as they represent the entire nation of Israel in this divine encounter.

and seventy of the elders of Israel
The number seventy is symbolic in biblical literature, often representing completeness or the fullness of the community. The elders are leaders and representatives of the tribes of Israel, signifying that this encounter with God is not just for Moses and the priests but for the entire nation. This gathering of leaders highlights the communal nature of the covenant and the shared responsibility of upholding it.

and they saw the God of Israel
This phrase is profound, as it suggests a theophany, a visible manifestation of God. The Hebrew word for "saw" is "ראה" (ra'ah), which implies a deep, spiritual perception rather than a mere physical sight. In the conservative Christian perspective, this encounter is understood as a unique revelation of God's glory, emphasizing His holiness and the privilege of being in His presence. It is a moment of divine grace, where God allows His chosen leaders to experience His majesty.

Persons / Places / Events
1. Moses
The central figure in the Exodus account, Moses is the leader of the Israelites, chosen by God to deliver His people from Egyptian bondage and to receive the Law on Mount Sinai.

2. Aaron
Moses' brother and spokesperson, Aaron later becomes the first high priest of Israel. His role is crucial in the religious leadership of the Israelites.

3. Nadab and Abihu
Sons of Aaron, they are part of the priestly line. Their presence here signifies their initial consecration and importance, although their later actions lead to their downfall (Leviticus 10).

4. Seventy Elders of Israel
These elders represent the leadership and governance structure of the Israelite community. Their presence signifies the communal acceptance and witness of the covenant.

5. Mount Sinai
The mountain where God reveals Himself to Moses and gives the Law. It is a place of divine encounter and covenant-making.
Teaching Points
The Importance of Leadership
God calls specific individuals to lead His people. Reflect on the qualities of godly leadership and how they apply in today's church and community.

Witness to God's Covenant
The presence of the elders signifies the communal aspect of God's covenant. Consider how the church today serves as a witness to God's promises.

Approaching God with Reverence
The account reminds us of the holiness required when approaching God. Reflect on how we prepare ourselves for worship and communion with God.

The Role of Community in Faith
The involvement of the seventy elders highlights the importance of community in faith. Discuss how we can support and uphold one another in our spiritual journeys.
Bible Study Questions
1. What qualities do you think God saw in Moses, Aaron, Nadab, Abihu, and the seventy elders that made them suitable for this encounter? How can we cultivate these qualities in our own lives?

2. How does the concept of leadership in Exodus 24:9 compare to the leadership roles within the church today? What lessons can we learn from this passage about spiritual leadership?

3. In what ways does the presence of the seventy elders emphasize the communal nature of God's covenant? How can we, as a church community, better reflect this aspect of our faith?

4. Considering the later actions of Nadab and Abihu, what does this passage teach us about the importance of maintaining reverence and obedience in our relationship with God?

5. How can the events at Mount Sinai inspire us to seek deeper encounters with God in our personal and communal worship experiences? What practical steps can we take to prepare for such encounters?
Connections to Other Scriptures
Exodus 19
This chapter provides the context for the events at Mount Sinai, where God establishes His covenant with Israel and sets the stage for the giving of the Law.

Leviticus 10
The fate of Nadab and Abihu is detailed here, providing a sobering reminder of the holiness required in approaching God.

Numbers 11
The seventy elders are mentioned again, highlighting their role in assisting Moses with leadership responsibilities.

Matthew 17
The Transfiguration of Jesus on a mountain connects to the divine encounters on Mount Sinai, emphasizing the continuity of God's revelation.
The Covenant MadeH.T. Robjohns Exodus 24:1, 2, 9-11
The Vision of God for the Selected FewD. Young Exodus 24:1-2, 9-11
A Vision of GodJ. Orr Exodus 24:1, 2, 9-12
The Ratification of the CovenantJ. Orr Exodus 24:3-9
A Glorious Sight and a Holy FeastR. P. Buddicom, M. A.Exodus 24:9-11
A Glorious VisionW. Burrows, B. A.Exodus 24:9-11
Man's Approach to GodJ. W. Burn.Exodus 24:9-11
Seeing GodJ. Parker, D. D.Exodus 24:9-11
The Distinguishing Privilege of God's Faithful ServantsT. Boston, D. D.Exodus 24:9-11
The God of Sinai Approached Through SacrificeR. Roberts.Exodus 24:9-11
The Vision of GodW. M. Taylor, D. D.Exodus 24:9-11
The Vision of God, and the Feast Before HimA. Maclaren, D. D.Exodus 24:9-11
People
Aaron, Abihu, Hur, Israelites, Joshua, Moses, Nadab
Places
Mount Sinai
Topics
Aaron, Abihu, Abi'hu, Chiefs, Elders, Nadab, Seventy
Dictionary of Bible Themes
Exodus 24:4-18

     4269   Sinai, Mount

Exodus 24:9-10

     1403   God, revelation
     4342   jewels

Exodus 24:9-11

     1193   glory, revelation of
     8474   seeing God
     9411   heaven

Library
Sin and Forgiveness
'... Forgiving iniquity and transgression and sin, and that will by no means clear the guilty....'--EXODUS xxiv. 7. The former chapter tells us of the majesty of the divine revelation as it was made to Moses on 'the mount of God.' Let us notice that, whatever was the visible pomp of the external Theophany to the senses, the true revelation lay in the proclamation of the 'Name'; the revelation to the conscience and the heart; and such a revelation had never before fallen on mortal ears. It is remarkable
Alexander Maclaren—Expositions of Holy Scripture

'The Love of Thine Espousals'
'And He said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and worship ye afar off. 2. And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him. 3. And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord hath said will we do. 4. And Moses wrote all the words of the Lord, and
Alexander Maclaren—Expositions of Holy Scripture

The Blood of the Covenant
"Behold the blood of the covenant, which the Lord hath made with you."--EX. xxiv. 8; HEB. ix. 20. "This cup is the new covenant in My blood."--1 COR. xi. 25; MATT. xxvi. 28. "The blood of the covenant, wherewith he was sanctified."--HEB. x. 29. "The blood of the everlasting covenant."--HEB. xiii.21. THE blood is one of the strangest, the deepest, the mightiest, and the most heavenly of the thoughts of God. It lies at the very root of both Covenants, but specially of the New Covenant. The difference
Andrew Murray—The Two Covenants

The Blood of the Testament
BLOOD IS ALWAYS a terrible thing. It makes a sensitive mind shudder even to pronounce the word; but, to look upon the thing itself causes a thrill of horror. Although by familiarity men shake this off, for the seeing of the eye and the hearing of the ear can harden the heart, the instinct of a little child may teach you what is natural to us in referer to blood. How it will worry if its finger bleeds ever so little, shocked as the sight, actually there be no smart. I envy not the man whose pity would
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 58: 1912

The Blood of Sprinkling
Our apostle next tells us what we are come to. I suppose he speaks of all the saints after the death and resurrection of our Lord and the descent of the Holy Ghost. He refers to the whole church, in the midst of which the Holy Spirit now dwells. We are come to a more joyous sight than Sinai, and the mountain burning with fire. The Hebrew worshipper, apart from his sacrifices, lived continually beneath the shadow of the darkness of a broken law; he was startled often by the tremendous note of the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

The Birth of Jesus Proclaimed by Angels to the Shepherds.
(Near Bethlehem, b.c. 5.) ^C Luke II. 8-20. ^c 8 And there were shepherds in the same country [they were in the same fields from which David had been called to tend God's Israel, or flock] abiding in the field, and keeping watch by night over their flock. [When the flock is too far from the village to lead it to the fold at night, these shepherds still so abide with it in the field, even in the dead of winter.] 9 And an angel of the Lord stood by them [He stood upon the earth at their side, and did
J. W. McGarvey—The Four-Fold Gospel

The Lord's Supper Instituted.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 26-29; ^B Mark XIV. 22-25; ^C Luke XXII. 19, 20; ^F I. Cor. XI. 23-26. ^a 26 And as they were eating, ^f the Lord Jesus in the night in which he was betrayed took bread; 24 and when he had given thanks, { ^b blessed,} ^f he brake it, ^a and he gave to the disciples, and said, ^b Take ye: ^a Take, eat; this is my body. ^f which is ^c given ^f for you: this do in remembrance of me. [As only unleavened bread was eaten during the paschal supper,
J. W. McGarvey—The Four-Fold Gospel

Writings of St. Ambrose.
The extant writings of St. Ambrose may be divided under six heads. I. Dogmatic; II. Exegetic; III. Moral; IV. Sermons; V. Letters; VI. A few Hymns. I. Dogmatic and Controversial Works. 1. De Fide. The chief of these are the Five Books on the Faith, of which the two first were written in compliance with a request of the Emperor Gratian, a.d. 378. Books III.-V. were written in 379 or 380, and seem to have been worked up from addresses delivered to the people [V. prol. 9, 11; III. 143; IV. 119]. This
St. Ambrose—Works and Letters of St. Ambrose

Things Pertaining to the Kingdom.
"Now is there solemn pause in earth and heaven; The Conqueror now His bonds hath riven, And Angels wonder why He stays below; Yet hath not man his lesson learned, How endless love should be returned." Hitherto our thoughts about "The Kingdom of Heaven" have been founded on the teaching of the King respecting His Kingdom recorded in the Gospels. But we must not forget to give attention to the very important time in the life of our Lord extending between His Resurrection and Ascension, during which
Edward Burbidge—The Kingdom of Heaven; What is it?

The Last Supper
189. On Thursday Jesus and his disciples returned to Jerusalem for the last time. Knowing the temper of the leaders, and the danger of arrest at any time, Jesus was particularly eager to eat the Passover with his disciples (Luke xxii. 15), and he sent two of them--Luke names them as Peter and John--to prepare for the supper. In a way which would give no information to such a one as Judas, he directed them carefully how to find the house where a friend would provide them the upper room that was needed
Rush Rhees—The Life of Jesus of Nazareth

Brief Outline of Ancient Jewish Theological Literature
The arrangements of the synagogue, as hitherto described, combined in a remarkable manner fixedness of order with liberty of the individual. Alike the seasons and the time of public services, their order, the prayers to be offered, and the portions of the law to be read were fixed. On the other hand, between the eighteen "benedictions" said on ordinary days, and the seven repeated on the Sabbaths, free prayer might be inserted; the selection from the prophets, with which the public reading concluded--the
Alfred Edersheim—Sketches of Jewish Social Life

Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus]
J. W. McGarvey—The Four-Fold Gospel

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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